"all things," in order that we may have an intelligent understanding of the scriptural

meaning of them. It has been found in other connections that some have been clinging

tenaciously to their idea of the meaning of God, instead of the true scriptural meaning.

There are some who deny the inclusive force of "all things," and limit the words to an

exceedingly narrow compass, while there are others who take the words to be boundless

and absolutely without reserve, including the Devil, the Antichrist, the False Prophet, and

those who are cast into the lake of fire.

In studying the use and the occurrences of this expression, it will be found that the

article is employed in many instances in such a way as to call our attention to the all

things under consideration, and to demand of us that we very earnestly seek to understand

the bearing of the article and the context before we conclude that ta panta can be

translated or interpreted of all things universally. The term "all things" occurs a little

over 60 times in the epistles alone; 40 references are without the article, and the

remaining 20 include the article.  We intend to direct particular attention to the

construction used in the smaller division (ta panta), but must just briefly touch upon the

wider expression in passing.

The first occurrences in the epistles of the two constructions, with and without the

article, are in Rom. 8: 28 and 32:--

Here, the word is without the article, and includes much that is evil as well as good.

In verse 32 we read:--

Of course the article here may be merely the "second mention," and may refer back to

verse 28; there are reasons, however, for doubting this. First, the reference is some

distance away; secondly, it comes in a new section commencing with the words, "What

shall we then say?" of verse 31; thirdly, the fact that the all things of verse 28, which are

under the hand of God, may include most conflicting agents (Satan, the world, and evil as

well as good), whereas in verse 32 the all things are graciously given "with Him." This

seems to lead us to see that "the all things" may be a much less inclusive expression than

"all things," and further, that the special term ta panta has been used by the Holy Spirit

with a special meaning which it is our wisdom to investigate and to understand.

We meet the expression again in Rom. 11: 36 in a setting which is typical of its usage.

After bringing before the reader the amazing grace and matchless mercy of God in His

final dealings with Israel, the apostle concludes with the doxology:--